4302# "他的大腿就瘸了"象征真理尚未排列成序，使得一切真理都能与良善一起进入属天之属灵的良善。这里的"瘸"象征一种特殊的属灵状态：虽然尚未达到纯正真理的层次，但已具备了能够容纳纯正真理的基础真理，这些基础真理虽不完备，却不与纯正真理相抵触。特别是在描述主的至高含义上，“大腿瘸了"象征真理尚未完全排列成序，不能与良善完全融合并进入属天之属灵的良善。关于"大腿"象征属天之属灵的良善这一含义，在前文第4277-4278节中已有详细论述。
【2】关于真理进入良善时应遵循的秩序，特别是进入属天之属灵的良善时的秩序，这是一个难以简单解释的深奥主题。要理解这个问题，我们需要首先明白秩序的本质，然后理解真理的秩序特征，接着理解属天之属灵的良善的含义，最后才能理解真理是如何通过良善进入那更高层次的良善。然而，即便详细阐述这些内容，也只有具备属天的直接领受的人才能真正理解，而仅具有自然层面的领受能力的人则无法完全领会。这是因为具有属天的直接领受的人的人是在主所赐的天堂之光中，这光中蕴含着智慧和聪明；相比之下，那些仅处于自然之光中的人，只有在天堂之光流入并重新安排这自然之光，使其能够显现天堂的事物时，才能获得某种程度的聪明和智慧。
【3】天堂之光流入自然之光时，属灵真理就如同在镜中或某种代表性的形像中显现出来。因为若没有天堂之光的流注，单凭自然之光是无法使人看见任何属灵真理的。关于真理进入良善所需的秩序，我们可以这样理解：在天堂中，所有的真理和良善，从最普遍到最特殊，乃至最细微之处，都按照一定的秩序排列。这种排列方式使得它们彼此关联，就像人体的各个肢体、器官和内脏及其功用那样，从整体到局部，再到最微小的部分，都相互呼应，形成一个完整的统一体。
正是基于这种真理与良善的秩序，天堂被称为"至大之人"。这生命来自主，是主亲自安排万事万物进入这样的秩序；因此，天堂成为主的样式和形像。当真理被安排成与天堂相同的秩序时，它们就能够进入良善。每位天使以及每位正在重生的人的真理和良善都遵循这样的秩序安排。
简而言之，天堂的秩序就是将信仰的真理安排在对邻仁义的良善中，再将这些良善安排在对主仁爱的良善中。这是一个层层递进、有机统一的整体。
【4】"瘸"象征处于一种尚未达到纯正真理的良善状态中，但这种状态中仍有可以接纳真理的普遍真理，这些真理与纯正真理并不相悖。因此，"瘸子”是指那些处于良善中但因不知真理而未达到真正良善的人，就如同生活在相互仁义中的外邦人。这可从圣言中提到“瘸子”和“瘸腿的”的经文得到证实：
那时，瞎子的眼必睁开，聋子的耳必开通。那时，瘸子必跳跃如鹿，哑巴的舌头必能歌唱。（《以赛亚书》35:5-6）
我必将他们从北方领来，从地极招聚他们。同着他们来的有瞎子、瘸子、孕妇、产妇，他们必成为大帮回到这里来。（《耶利米书》31:8）
耶和华说：到那日，我必聚集瘸腿的，招聚被赶出的...我必使瘸腿的为余剩之民，使赶到远方的为强盛之民。耶和华要在锡安山作王治理他们，从今直到永远。（《弥迦书》4:6-7）
那时，我必拯救那瘸腿的，聚集被赶出的。那些在全地受羞辱的，我必使他们得称赞，有名声。（《西番雅书》3:19）
在这些经文中，“瘸子”和“瘸腿的”显然不是指身体上的瘸子和瘸腿的，因为经文说他们要跳跃、被聚集、成为余民、得拯救。很明显，这些词用来表示那些处于良善中但尚未完全在真理中的人，如品行端正的外邦人，以及教会中类似的人。
【5】主在《路加福音》中所说的瘸子也是这个意思：
你摆设筵席的时候，要请那贫穷的、残废的、瘸腿的、瞎眼的，你就有福了。（《路加福音》14:13-14）
家主对仆人说：你快出去，到城里大街小巷，领那贫穷的、残废的、瞎眼的、瘸腿的来。（《路加福音》14:21）
古教会将他们施行仁义之工的邻舍或邻近的人分为不同的类别，有些称为残废的，有些称为瘸子，有些称为瞎子，有些称为聋子，他们所指的是在属灵意义上如此的人。就像他们所说的饥饿的、口渴的、作客旅的、赤身露体的、患病的、在监里的（《马太福音》25:35-36）。
同样，他们所说的寡妇、孤儿、贫乏的、贫穷的、困苦的，指的都不是别的，而是在真理和良善方面处于这种状态的人，他们需要相应的教导、引导，以关顾他们的灵魂。但如今，教会是由信仰而非仁义构成的，因此人们完全不知道这些词在圣言中的含义。然而，任何人都能明白，这并非说要邀请残废的、瘸子和瞎子赴宴，也不是说家主吩咐要领这样的人进来，而是指那些在属灵意义上如此的人。此外，主所说的每一句话都具有神性，因而都有属天的和属灵的意义。
【6】同样在《马可福音》中，主的这些话也是这个意思：
倘若你的脚叫你跌倒，就把它砍下来。你瘸腿进入永生，强如有两只脚被丢在地狱里，在不灭的火里。（《马可福音》9:45；《马太福音》18:8）
这里"若使人跌倒就要砍下来的脚"象征不断与灵性层面对抗的自然层面，如果它试图破坏真理，就必须将其毁除。这意味着，当自然人与灵性事物相抵触时，宁可保持在单纯的良善中，即使这意味着对真理的认识不完全。这就是"瘸腿进入永生"所表示的意思。关于"脚"象征自然层面，可参看2162，3147，3761，3986，4280节。
【7】在圣言中，"瘸子"也象征那些既无良善也因此无真理的人，如经上所说：
掳物甚多，连瘸腿的也来分掳物。（《以赛亚书》33:23）
我跌倒的时候，他们欢喜聚集。我所不认识的那些瘸腿的也聚集攻击我。（《诗篇》35:15）
因为"瘸腿的"或“跛行的”表示这样的人，所以也禁止献上有残疾的祭物（《申命记》15:21,22；《玛拉基书》1:8,13）。
亚伦的后裔中凡有残疾的，也不可供祭司的职分（《利未记》21:18）。瘸子的情况与瞎子相似，"瞎子"在好的意义上表示那些处于真理无知的人，而在相反的意义上表示那些处于伪谬中的人（参2383节）。
【8】在原文中，"瘸子"和"跛行的"是用不同的词来表达的。"瘸子"在本义上表示那些处于自然良善中的人，但由于自然的表象和感官的谬误，属灵的真理无法流入他们。而在相反的意义上，表示那些既无自然良善反而处于邪恶中的人，这完全阻碍了属灵真理的流入。
"瘸腿的"或"跛行的"在本义上表示那些处于自然良善中的人，他们能接受普遍的真理，但由于无知而无法接受特殊和个别的真理；而在相反的意义上，象征那些处于邪恶中的人，因此连普遍的真理也不接受。
4302.“他的大腿就瘸了”表真理尚未被纳入这样的次序：它们连同良善都能进入属天-属灵的良善。这从“瘸”的含义清楚可知，“瘸”是指拥有这样的良善：尚未包含纯正真理，但包含纯正真理能被注入其中，并且不会与纯正真理相矛盾的一般真理，如下文所述。不过，就论述主的至高意义而言，“大腿瘸了”表示真理尚未被纳入这样的次序：它们连同良善都能进入属天-属灵的良善。“大腿”是指属天-属灵的良善（参看4277，4278节）。
至于真理在进入良善（此处是指属天-属灵的良善）时所必须拥有的次序，这也是无法阐述清楚的；因为首先必须知道何为次序，然后知道何为真理的次序；以及何为属天-属灵的良善，再就是知道真理如何通过良善进入那属天-属灵的良善。即便这些事被描述出来，它们也只能显明给那些处于天上觉察（heavenly perception）的人，而根本不能显明给那些唯独处于属世觉察的人。因为那些处于天上觉察的人处于来自主的天堂之光，这光含有聪明和智慧在里面。但那些处于尘世之光的人则没有任何聪明或智慧，除非天堂之光流入这尘世之光，并以这种方式来利用它，即：属天堂的事物能在属尘世之光中，如同在一面镜子或某种代表形像中那样被看到。因为若没有天堂之光流入，尘世之光就无法使任何属灵真理呈为可见。
关于真理为了能进入良善必须所处的次序，只能说明这一点。一切真理，和良善一样，无论总体还是细节，甚至最细微之处，在天上都必须被纳入这样的次序，即：真理以诸如人体各部位、器官、脏腑彼此关联所在的那种形态彼此关联。也就是说，它们的功用彼此关联，无论总体还是细节，以及最细微之处，并且如此行动，以至于就是一个单一整体。天堂本身正是凭真理与良善所纳入的这种次序而被称为大人。天堂生命本身出自主，主凭自己将每一个事物纳入这种次序。因此，天堂就是主的形像和样式；故当真理被纳入诸如天堂所在的那种次序时，它们就处于天上的次序，并能够进入良善。每位天使所具有的真理与良善都处于这样的次序；每个正经历重生之人所具有的真理与良善也正在被纳入这样的次序。简言之，天堂的次序就在于对真理，也就是在系对邻之仁之良善的良善中的信之真理的适当排列，和对在良善，也就是对主之爱之良善中的这些良善的适当排列。
“瘸”表示拥有这样的良善：尚未包含纯正真理，但包含纯正真理能被注入其中，并且不会与纯正真理相矛盾的一般真理；因而“瘸腿的或瘸子”（lame）是指那些拥有良善，但由于对真理的无知而没有纯正良善的人，也就是那些拥有诸如彼此过着仁爱生活的外邦人所拥有的那类良善之人；这一点可从圣言中以正面意义提及“瘸腿的或瘸子”（lame）和“瘸”（halt）的经文看出来。如以赛亚书：
那时，瞎子的眼必睁开，聋子的耳必开通；那时，瘸子必跳跃像鹿，哑巴的舌头必能歌唱。（以赛亚书35:5-6）
耶利米书：
看哪，我必将他们从北方之地领来，从地极召集而来；同着他们来的有瞎子、瘸子、孕妇、产妇。（耶利米书31:8）
弥迦书：
耶和华说：“到那日，我必聚集瘸腿的，招聚被赶出的，我必使瘸腿的为余剩之民，使被赶到远方的成为强大的民族；耶和华要在锡安山作王治理他们，从今直到永远。（弥迦书4:6-7）
西番雅书：
那时，我必拯救瘸腿的，聚集被赶出的，我必使他们得称赞，有名声。（西番雅书3:19）
谁都能看出，在这些经文中，“瘸子”和“瘸腿的”不是指瘸子和瘸腿的，因为经上论到他们说，他们必“跳跃”、“聚集”、“为余剩之民”、“被拯救”。显然，所指的是那些处于良善，并不怎么处于真理的人，如正直的外邦人和教会中那些类似他们的人。
主在路加福音中所说的“瘸腿的”就是指这类人：
耶稣说，你摆设筵席，倒要请那贫穷的、残废的、瘸腿的、瞎眼的，你就有福了！（路加福音14:13-14）
同一福音书：
家主对仆人说，快出去，到城里大街小巷，领那贫穷的、残废的、瘸腿的、瞎眼的来。（路加福音14:21）
古教会将邻舍或他们要向其履行仁爱行为的邻舍分门别类；有的称为“残废的”，有的称为“瘸腿的”，有的称为“瞎眼的”，有的称为“聋子”，以他们来表示那些在灵性上如此之人。有的还被称为“饥饿的”、“口渴的”、“作客旅的”、“赤身露体的”、“患病的”、“坐监的”（马太福音25:33-36）；有的又被称为“寡妇”、“孤儿”、“穷乏的”、“穷人”、“困苦的”；他们无非表示那些就真理与良善而言适合得到指教、被领到路上，由此接受关于其灵魂的忠告之人。但由于如今构成教会的不再是仁爱，而是信仰，所以人们完全不知道圣言中的这些人表示什么。然而，谁都能明显看出，这不是在邀请残废的、瘸腿的、瞎眼的来赴筵席，家主也没有吩咐要领这样的人来，所指的是那些在灵性上如此之人；还能明显看出，主所说的每句话都包含神性之物，因而拥有一个属天的意义和一个属灵的意义。
主在马可福音中的话也有类似含义：
倘若你一只脚叫你跌倒，就把它砍下来！你瘸腿进入生命，强如有两只脚被丢在火坑中、不灭之火里。（马可福音9:45；马太福音18:8）
因叫人跌倒而必须被砍下来的“脚”表示不断反对属灵人的属世人，这属世人若试图粉碎真理，就必须被摧毁；因而表示由于属世人的不一致和逆反，它最好处于简单的良善，尽管还有对真理的否认。这就是“瘸腿进入生命”所表示的。“脚”表示属世层（参看2162，3147，3761，3986，4280节）。
在圣言中，“瘸腿的或瘸子”还表示那些根本没有良善，因而也没有真理的人，如以赛亚书：
那时许多掳来的物被分了，瘸腿的把掠物夺去了。（以赛亚书33:23）
诗篇：
我跌倒的时候，，他们却欢喜聚集；我所不认识的那些瘸子聚集攻击我。（诗篇35:15）
“瘸腿的或瘸子”因表示这类人，故经上禁止将瘸腿的献为祭物（申命记15:21，22；玛拉基书1:8，13）；而且亚伦的种中凡瘸腿的，都不可承接祭司职分（利未记21:18）。瞎眼的和瘸腿的是一样的，因为“瞎眼的”在正面意义上表示那些对真理无知的人，在反面意义上表示那些陷入虚假的人（2383节）。
在原文，“瘸腿的或瘸子”是用一个词来表述的，而“瘸着走的人”（him that halteth或person who limps）则用另一个词来表述。“瘸腿的或瘸子”在正面意义上表示那些处于由于外在的属世表象和感官幻觉，属灵真理无法流入其中的属世良善之人；在反面意义表示那些没有处于属世良善，而是陷入邪恶的人，这邪恶完全阻碍了属灵真理的流注；而“瘸着走的人”在正面意义上表示那些处于允许一般真理进入，却由于无知不允许具体而特定的真理进入其中的属世良善之人；在反面意义上表示那些陷入邪恶，因而甚至都不允许一般真理进入的人。
Potts(1905-1910) 4302
4302. And he halted upon his thigh. That this signifies that truths were not yet disposed into such an order that all together with good might enter into celestial spiritual good; is evident from the signification of "halting," as being to be in good in which there are not yet genuine truths, but general ones into which genuine truths can be insinuated, and such as do not disagree with genuine truths (of which hereafter). But in the supreme sense, in which the Lord is treated of, by "halting upon the thigh" is signified that truths had not yet been disposed into such an order that all together with good might enter into celestial spiritual good. (That the "thigh" is celestial spiritual good may be seen above, n. 4277, 4278.) [2] As regards the order in which truths must be when they enter into good (here celestial spiritual good), neither can this be set forth to the apprehension; for it must first be known what order is, and then what is the order of truths; also what celestial spiritual good is, and then how truths enter into it by means of good. Although these things should be described, they still would not be manifest except to those who are in heavenly perception, and by no means to those who are in natural perception alone. For they who are in heavenly perception are in the light of heaven from the Lord, in which light there is intelligence and wisdom. But they who are in natural light are not in any intelligence and wisdom, except insofar as the light of heaven flows into this light, and so disposes it that the things which are of heaven may appear as in a mirror, or in a certain representative image, in the things which are of natural light; for without the influx of the light of heaven, natural light presents nothing of spiritual truth to view. [3] This only can be said respecting the order in which truths must be in order that they may enter into good - that all truths, like goods, both as to generals and as to particulars, and even as to the veriest singulars, in heaven are disposed into such an order that the one regards the other in such a form as do the members, organs, and viscera of the human body, or their uses, have mutual regard to one another, in general, also in particular, and likewise in the veriest singulars, and thus effect that all are a one. It is from this order in which truths and goods are disposed that heaven itself is called the Grand Man. Its life itself is from the Lord, who from Himself disposes all things in general and in particular into such order; and hence heaven is a likeness and an image of the Lord; and therefore when truths are disposed into such an order as that in which heaven is, they are then in heavenly order and can enter into good. The truths and goods with every angel are in such an order; and the truths and goods with every man who is being regenerated are also being disposed, into such an order. In a word, the order of heaven is the disposal of the truths that are of faith in the goods that are of charity toward the neighbor, and the disposal of these goods in the good that is of love to the Lord. [4] That "to halt" denotes to be in good in which there are not yet genuine truths, but nevertheless general truths into which genuine truth can be insinuated, and such as do not disagree with genuine truths; and thus that the "lame" are those who are in good, but not in genuine good because of their ignorance of truth (that is, in such good as are the Gentiles who live in mutual charity), may be seen from those passages in the Word where the "lame" and the "halt" are mentioned in a good sense. As in Isaiah:
The eyes of the blind shall be opened, and the ears of the deaf shall be opened; then shall the lame man leap as a hart, and the tongue of the dumb shall sing (Isa. 35:5-6). In Jeremiah:
Behold, I bring them from the land of the north, and I will gather them from the sides of the earth, among them the blind and the lame one, the woman with child and her that travaileth with child together (Jer. 31:8). In Micah:
In that day, saith Jehovah, I will gather her that halteth, and I will assemble her that is driven, and I will make her that halteth for remains, and her that was driven a numerous nation; and Jehovah shall reign over them in the mountain of Zion, from henceforth and to eternity (Micah 4:6-7). In Zephaniah:
At that time I will save her that halteth, and assemble her that was driven, and I will make them a praise and a name (Zeph. 3:19). That in these passages by the "lame" and the "halt" are not meant the lame and the halt, may be seen by everyone, for it is said of them that they "shall leap," "shall be assembled," "shall be made for remains," and "shall be saved;" but it is evident that those are signified who are in good and not so much in truths, as is the case with well-disposed Gentiles, and also with those of a similar nature within the church. [5] Such are also meant by the "lame" of whom the Lord speaks in Luke:
Jesus said, When thou makest a feast, call the poor, the maimed, the lame, and the blind; then thou shalt be blessed (Luke 14:13-14). And in the same:
The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind (Luke 14:21). The Ancient Church distinguished into classes the neighbor or neighbors toward whom they were to perform the works of charity; and some they called "maimed," some "lame," some "blind," and some "deaf," meaning those who were spiritually so. Some also they called the "hungry," the "thirsty," "strangers," the "naked," the "sick," the "captives" (Matt. 25:33-36); and some "widows," "orphans," the "needy," the "poor," and the "miserable;" by whom they meant no other than those who were such as to truth and good, and who were to be suitably instructed, led on their way, and thus provided for as to their souls. But as at this day charity does not make the church, but faith, what is meant in the Word by these persons is altogether unknown; and yet it is manifest to everyone that it is not meant that the maimed, the lame, and the blind are to be called to a feast, and that it was not commanded by the master of the house that such should be brought in, but that those are meant who are spiritually such; also that in every thing spoken by the Lord there is what is Divine, consequently a celestial and spiritual sense. [6] Similar is the meaning of the Lord's words in Mark:
If thy foot cause thee to stumble, cut it off; it is good for thee to enter into life lame, rather than having two feet to be cast into the gehenna of fire, into fire unquenchable (Mark 9:45; Matt. 18:8);
by the "foot which must be cut off" if it caused stumbling, is meant the natural, which is constantly opposing itself to the spiritual - that it must be destroyed if it attempt to impair truths; and thus that on account of the disagreement and dissuasion of the natural man, it is better to be in simple good, although in the denial of truth. This is signified by "entering into life lame." (That the "foot" is the natural may be seen above, n. 2162, 3147, 3761, 3986, 4280.) [7] By the "lame" in the Word are also signified those who are in no good, and thence in no truth, as in Isaiah:
Then shall the prey that multiplieth be divided, the lame shall plunder the prey (Isa. 33:23). In David:
When I am halting they are glad and gather themselves together; the lame whom I knew not gather themselves together against me (Ps. 35:15). And because such are signified by the "lame," it was forbidden to sacrifice anything that was lame (Deut. 15:21, 22; Mal. 1:8, 13); and also that anyone of the seed of Aaron who was lame should discharge the office of the priesthood (Lev. 21:18). It is similar with the lame as with the blind, for the "blind" in a good sense signify those who are in ignorance of truth, and in the opposite sense those who are in falsities (n. 2383). [8] In the original language the "lame" is expressed by one word, and "he that halteth" by another, and by the "lame" in the proper sense are signified those who are in natural good into which spiritual truths cannot flow, on account of natural appearances and the fallacies of the senses; and in the opposite sense those who are in no natural good, but in evil, which altogether obstructs the influx of spiritual truth; whereas by "him that halteth," in the proper sense, are signified those who are in natural good into which general truths are admitted, but on account of their ignorance, not particular and singular truths; and in the opposite sense, those who are in evil and thus do not admit even general truths.
Elliott(1983-1999) 4302
4302. 'And he was limping on his thigh' means that truths were not yet arranged into such an order that together with good they could all enter celestial-spiritual good. This is clear from the meaning of 'limping' as possessing good which does not as yet contain genuine truths but does contain general truths into which genuine ones can be instilled and which are such as do not disagree with genuine ones, dealt with below. In the highest sense, however, in which the Lord is the subject, 'limping on the thigh' means that truths were not yet arranged into such an order that with good they could all enter celestial-spiritual good - 'the thigh' meaning celestial-spiritual good, see above in 4277, 4278.
[2] As regards the order which truths must possess when they enter good, in this case celestial-spiritual good, no intelligible explanation of it is possible, for one needs to know before that what order is, and then what kind of order goes with truths, also what celestial-spiritual good is and then how these truths enter by way of good into that celestial-spiritual good Even if these matters were described they would not be understood except by those who see with heavenly perception; nothing at all would be understood by those who see with merely natural perception. For those who see with heavenly perception dwell in the light of heaven which comes from the Lord, a light that holds intelligence and wisdom within it. But those who dwell in natural light do not possess any intelligence or wisdom except insofar as the light of heaven flows into that natural light and uses it in such a way that things belonging to heaven may be seen - as in a mirror or in some representative image - within things belonging to natural light. For natural light does not render any spiritual truth visible unless the light of heaven is flowing into it.
[3] This alone can be said regarding the order in which truths must exist to enable them to enter good. As with goods, all truths - not only the general ones but also the particular, and indeed the most specific - must in heaven have been arranged into that order so that one truth relates to another within a form like that in which the members, organs, and viscera of the human body relate to one another. That is, their uses relate to one another in general, also in particular, as well as most specifically, and act so as to be a single whole. From this - that is to say, from the order in which truths and goods exist - heaven itself is called the Grand Man. Its actual life comes from the Lord, who from Himself arranges every single thing into such order. Consequently heaven is a likeness and image of the Lord. When therefore truths have been arranged into an order like that into which heaven is arranged they exist in heavenly order and are able to enter good. Truths and goods exist in such order with every angel, and they are also being arranged into such order with every person who is being regenerated. In short, the order of heaven consists in the proper arrangement of truths that are the truths of faith within goods that are those of charity towards the neighbour, and the arrangement of these goods within the good that is the good of love to the Lord.
[4] The fact that 'limping' means possessing good which does not as yet contain genuine truths but does nevertheless contain general truths into which genuine ones can be instilled, and which are the kind that do not disagree with genuine truths; and thus the fact that 'the lame' are those who do possess good though not genuine good because they are without knowledge of truth - good such as gentiles possess who lead charitable lives with one another - becomes clear from those places in the Word where the lame and those who limp are mentioned in the good sense, as in Isaiah,
The eyes of the blind will be opened. and the ears of the deaf will be opened; then will the lame man leap like a hart, and the dumb man sing with his tongue. Isa 35:5, 6.
In Jeremiah,
Behold, I am bringing them from the north land, and I will gather them from the extremities of the earth, among them the blind one and the lame, the woman who is with child and her who is giving birth, together. Jer. 31-8.
In Micah,
On that day, said Jehovah, I will bring together her who limps and will gather her who has been driven away. And I will make her who limps into the remnant, and her who was driven away into a numerous nation; and Jehovah will reign over them in Mount Zion, from now on and for ever. Micah 4:6, 7.
In Zephaniah,
At that time I will save her who limps and will gather her who has been driven away, and I will make them a praise and a name. Zeph 3:19.
Anyone can see that in these places 'the lame' and 'her who limps' does not mean the lame or one who limps; for it is said of them that they will leap, be gathered together, be made into the remnant, and be saved. But it is evident that people who are governed by good and less so by truths are meant, as upright gentiles are and also those like them within the Church.
[5] Such persons are also meant by 'the lame' to whom the Lord refers in Luke,
Jesus said, When you give a feast invite the poor, the maimed, the lame, and the blind, and you will be blessed. Luke 14:13, 14.
And in the same gospel, The householder said to his servant, Go out quickly into the streets and lanes of the city and bring in here the poor, and the maimed, and the lame, and the blind. Luke 14:21.
The Ancient Church distinguished the neighbour or neighbours to whom they were to perform charitable works into different categories. Some they called the maimed, others the lame, some the blind, and others the deaf, by which they meant those who were spiritually such. Some they also called the hungry, the thirsty, strangers, the naked, the sick, or prisoners, as in Matt 25:35, 36, and likewise widows, orphans, the needy, the poor, and the wretched, by whom they meant none others than those who were such so far as truth and good were concerned, who were to be furnished with whatever was appropriate to their needs, led into 'the way', and thereby receive counsel regarding their souls. But because at the present day charity does not constitute the Church but faith, what those categories of people are used to mean in the Word is totally unknown. Yet it is evident to everyone that it is not an inviting of the maimed, the lame, and the blind to a feast that is meant, nor that the householder commanded such persons to be brought in, but that those who are like this spiritually are meant. It is also evident to them that every single utterance of the Lord contains what is Divine, and so has a celestial and a spiritual sense.[6] The Lord's words in Mark have a similar meaning,
If your foot causes you to stumble cut it off, it is better for you to enter into life lame than having two feet to be cast into the Gehenna of fire, into the unquenchable fire. Mark 9:45; Matt 18:8.
A foot which has to be cut off if it causes stumbling means the natural which constantly sets itself against the spiritual and has to be destroyed if it is trying to crush truths, and so means that because of the disagreement and contrary-mindedness of the natural man it is preferable to be governed by simple good even though there is a denial of truth. This is what 'entering into life lame' means. As regards 'the foot' meaning the natural, see 2162, 3147, 3761, 3986, 4280.
[7] 'The lame' also means in the Word those who possess no good at all and consequently no truth, as in Isaiah,
Then the prey will be divided; the prey multiplying, those who limp will take the prey. Isa 33:23.
In David,
When I am limping they are glad and are gathered together; the lame whom I do not know are gathered together against me. Ps 35:15.
Such persons being meant by 'the lame' it was also forbidden to sacrifice anything that was lame, Deut 15:21, 22; Mal 1:8, 13. Also, no lame person belonging to the seed of Aaron could serve in the priesthood, Lev 21:18. As with the lame likewise with the blind, for 'the blind' in the good sense means people who have no knowledge of truth, and in the contrary sense those who are subject to falsities, 2383.
[8] In the original language one word is used to express a person who is
lame, another a person who limps. In the proper sense one who is lame means people who are governed by natural good into which spiritual truths are unable to flow owing to the outward natural appearances and the delusions of the senses, while in the contrary sense one who is lame means those who are not governed by any natural good but by evil, which totally blocks the inflow of spiritual truth. One who limps however means in the proper sense those who are governed by natural good into which general truths are allowed to enter but not particular and specific truths owing to lack of knowledge, whereas in the contrary sense one who limps means those who are subject to evil and so do not even allow general truths to enter in.
Latin(1748-1756) 4302
4302. `Et is claudicans super femore suo': quod significet quod vera nondum in illum ordinem disposita ut omnia simul cum bono intrarent bonum caeleste spirituale, constat ex significatione `claudicare' quod sit in bono esse in quo nondum vera genuina, sed communia in quae vera genuina' insinuari possunt, et talia quae non cum veris genuinis discordant, de qua sequitur; in supremo autem sensu in quo de Domino, per `claudicare super femore' significatur quod vera nondum in illum ordinem disposita fuerint ut omnia cum bono intrarent bonum caeleste spirituale; quod `femur' sit bonum caeleste spirituale, videatur supra n. 4277, 4278. [2] Quod ordinem in quo erunt vera cum intrant bonum, hic bonum caeleste spirituale, attinet, ille nec ad captum exponi potest, prius enim sciendum quid ordo, et dein qualis ordo veris, tum quid bonum caeleste spirituale, et dein quomodo illa per bonum in illud {1} intrant; haec tametsi describerentur, usque tamen non paterent nisi illis qui in perceptione caelesti sunt, et nullatenus illis qui in sola perceptione naturali; qui enim in perceptione caelesti sunt, illi in luce caeli sunt quae a Domino, in qua luce est intelligentia et sapientia; qui autem in luce naturali sunt, non sunt in aliqua intelligentia et sapientia nisi quantum lux caeli in hanc lucem influit, et hanc disponit ut illa quae caeli sunt, [3] appareant sicut in speculo, aut in quadam imagine repraesentativa, in illis quae lucis naturalis sunt, (o)nam lux naturalis nihil veri (o)spiritualis absque influxu lucis caeli sistit videndum: hoc solum de ordine in quo erunt vera ut intrare possint bonum, dici potest: quod omnia vera sicut bona, tam quoad communia quam quoad particularia, {2} immo quoad singularissima, in caelo in illo ordine disposita sint ut unum spectet alterum in tali forma, sicut humani corporis membra, organa et viscera, seu illorum usus (o)in communi, tum in particulari, ut et in singularissimis, se spectant mutuo, (c)et faciunt ut unum sint; ipsum caelum inde, nempe ex ordine in quo sunt vera et bona, dicitur Maximus Homo; ipsa vita ejus est a Domino, Qui disponit ex Se omnia et singula in talem ordinem; inde caelum est similitudo et imago Domini; cum itaque vera in ordinem talem in qualem caelum, disposita sunt, tunc sunt in ordine caelesti ac intrare possunt bonum; vera et bona apud unumquemvis angelum in tali ordine sunt, et quoque vera et bona apud unumquemvis hominem qui regeneratur, in talem ordinem disponuntur: verbo, ordo caeli est dispositio verorum quae sunt fidei in bonis quae sunt charitatis erga proximum, et dispositio horum in bono quod est amoris in Dominum. [4] Quod `claudicare' sit in bono esse in quo nondum vera genuina, sed usque communia in quae (o)illa insinuari possunt, et talia quae non cum veris genuinis discordant, (m)ita quod `claudi' sint qui in bono sunt sed non in genuino, propter ignorantiam veri, in quali bono sunt gentiles qui in charitate mutua vivunt, constare potest ab illis locis in Verbo ubi claudi et claudicantes in bono sensu nominantur ut apud Esaiam, Aperientur oculi caecorum, et aures surdorum aperientur, tunc saliet sicut cervus claudus, et cantabit lingua mutus, xxxv 5, 6:apud Jeremiam, Ecce Ego adducens eos e terra septentrionis, et congregabo eos e lateribus terrae, inter eos caecus et claudus, gravida et pariens simul, xxxi 8:
apud Micham, In die illo, dictum Jehovae, colligam claudicantem, et impulsam congregabo,... et ponam claudicantem in reliquias, et impulsam in gentem numerosam, et regnabit Jehovah super eos in monte Zionis, a nunc et in aeternum, iv 6, 7:
apud Zephaniam, Tempore illo salvabo claudicantem, et impulsam congregabo, et ponam eas in laudem et in nomen, iii 19;
quod in his locis `claudus et claudicans' non sit claudus et claudicans, quisque videre potest, de illis enim dicitur quod salient, quod congregabuntur, quod ponentur in reliquias, quodque salvabuntur, sed patet quod per illos significentur qui in bono sunt et non ita in veris, quales sunt gentes probae, et quoque similes intra Ecclesiam. [5] Tales etiam intelliguntur per claudos,' de quibus Dominus apud Lucam, Jesus dixit, Quando feceris convivium, voca pauperes, mancos, claudos et caecos; tunc beatus eris, xiv 13, 14:
et apud eundem, Paterfamilias dixit servo suo, Abi ocius in plateas et vicos urbis, ac pauperes, et mancos, et claudos, et caecos, introduc huc, xiv 21. Antiqua Ecclesia distinxit proximum seu proximos erga quos charitatis opera praestarent, in classes, et quosdam vocarunt mancos, quosdam claudos, quosdam caecos, et quosdam surdos, et intellexerunt illos qui spiritualiter tales essent; sicut etiam quosdam esurientes, sitientes, peregrinos, nudos, aegrotos, captivos, Matth. xxv (x)35, 36: pariter viduas, pupillos, egenos, `pauperes, miseros', per quos non alios intellexerunt quam qui quoad verum et bonum tales essent, et qui convenienter instruendi, ducendi in viam, et sic consulendi quoad animas; sed quia hodie charitas non facit Ecclesiam sed fides, ideo quid per illos intelligitur (o)in Verbo, prorsus nescitur; cum tamen cuivis patet quod non intelligatur quod ad convivium vocandi sint manci, claudi et caeci, et quod non mandatum sit a patrefamilias quod tales introducendi, sed quod illi qui spiritualiter tales sunt, {3} tum quod in singulis quae Dominus locutus (o)est, Divinum sit, proinde sensus caelestis (c)et spiritualis: [6] similiter per Domini verba apud Marcum, Si pes tuus scandalizat te, abscinde eum, bonum tibi ingredi in vitam claudum, quam duos pedes habentem conjici in gehennam ignis, in ignem inexstinguibilem, ix 45; Matth. xviii 8;
per {4} `pedem qui abscindendus si scandalizaret,' intelligitur naturale quod jugiter se opponit spirituali, quod illud destruendum, si infringere vera conaretur; et sic quod propter discordantiam et dissuasionem naturalis hominis praestet in simplici bono esse, tametsi in negatione {5} veri; hoc significatur per ingredi claudum in vitam {6}; quod `pes' sit naturale, videatur n. 2162, 3147, 3761, 3986, 4280. [7] Per `claudos' in Verbo etiam significantur qui in nullo bono sunt et inde in nullo vero, ut apud Esaiam, Tunc dividetur praeda, multiplicans claudicantes praedabuntur praedam, xxxiii 23:
apud Davidem, Quando ego claudico, laetantur et congregantur, congregantur contra me claudi, quos non novi, Ps. xxxv 15;
et quia per `claudum' tales significabantur, etiam vetitum fuit sacrificare aliquod claudum, Deut. xv 21, 22; Mal. i 8, 13; ut et {7} quod non claudus aliquis ex semine Aharonis frangeretur sacerdotio, Lev. xxi 18. Cum claudo similiter se habet ac cum caeco, `caecus' enim significat in bono sensu illos qui in ignorantia veri (o)sunt, et in opposito (o)sensu illos qui in falsis, n. 2383. [8] In lingua originali per aliam vocem exprimitur claudus et per aliam claudicans, et per `claudum' in proprio sensu significantur qui in bono naturali sunt in quod vera spiritualia influere non possunt propter apparentias naturales et fallacias sensuum; et in opposito sensu illi qui in nullo bono naturali sunt sed in malo, quod prorsus impedit influxum veri spiritualis: per `claudicantem' autem in proprio sensu significantur qui in bono naturali sunt in quod admittuntur communia vera, sed non (o)particularia et singularia propter ignorantiam; in opposito autem sensu (o)illi qui in malo sunt, ac ita ne quidem admittunt communia vera. @1 in hoc$ @2 etiam$ @3 et$ @4 i ubi$ @5 ignorantia interioris$ @6 claudum esse$ @7 et quoque$